Ur Ananthamurthy Quotes

It is said Somerset Maugham traveled the world with a notebook to learn the essence of life and Kafka sat in a room for the same objective. Yet Kafka came out with a better world-view.

The evil of our times, are mines, dams, power plants and hundreds of smart cities. Shadeless roads, widened by cutting down trees; rivers diverted to fill the flush tanks of five-star hotels; hillocks, the abode of tribal gods, laid bare due to mining; marketplaces without sparrows and trees without birds

We must hide our integrity, like we hide our love.

I remember my old friend and teacher U.R. Ananthamurthy. Before he died, he left behind a great manuscript, a testament, a manifesto. URA criticised the Nehruvian years but he made a more critical point. Nehru might have made mistakes but Narendra Modi is the mistake that India might regret one day in its angry backlash against the family. Nehru was a classic. Our current regime is a footnote. It can only become history if it destroys the Nehruvian years.

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In a moment, at the very center of the swept and cleaned veranda, she had drawn two intersecting triangles, one upward- pointing and the other downward-pointing. In one, god's grace descended from heaven to earth; in the other, the soul ascended, aspiring toward god. Because of Sitamma's faultless eye, both met in perfect harmony.

The dazzle of illusion, even when we see through it; the ways in which we entangle ourselves, the ways in which we work free- How do we get to change? When all is said and done, it seems a matter of grace.

Perhaps it is only the Earth that will speak the leftist language now, battered and infuriated as she is by Modi's developmental agenda. Perhaps she will unleash her fury through the weapons of storms, thunder, lightning, rain, floods and earthquakes. In Modi's enthusiasm for development, the atmosphere is further filled with factory smoke. Tribals who live close to nature have nowhere to go. In the hubris of extreme progress, man, suffering revulsion from excessive consumption, may see the need for change. If not, the Earth will speak.

At that time, my friend Madhwarao, a leader of the Rashtriya Swayamsevak Sangh’s intellectual circle, came to my small house in Mysore, riding pillion on somebody’s scooter. I was surprised to see him transformed. He was usually dressed in the Sangh Parivar uniform, but that day he came wearing a T-shirt and trousers. As he settled down, Madhwarao said, ‘You must be surprised at my clothes. I have gone underground now.’ I asked him a question then. ‘Why do you oppose Indira Gandhi? I just don’t understand it. She dismissed the DMK government that was inimical to the Aryans. She enforced family planning programmes on Muslims to prevent them from having too many children. She split Pakistan and facilitated the creation of Bangladesh. She got India the atom bomb. By annexing Sikkim, she expanded the country. She made sure trains ran on time. The idea of Savarkar’s India was reinforced through Indira Gandhi. Why then do you oppose her?’ An intellectual like Madhwarao had no answer to this. A few years later, when Vajpayee, whom Govindacharya described as ‘just a mask’, was the prime minister, some prominent RSS leaders said that Indira Gandhi was our true leader.

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There are no real moral dilemmas. It is doubtful that our deepest desires pull equally in opposite directions – 'should I, or should I not?' If the soul is pulled more firmly in one direction, then it is not in a moral dilemma. It faces an impulse. An itch. We wish to look good to ourselves.

But no sin will ever rub off on her. Born to a family of prostitutes, she was an exception to all rules. She was ever-auspicious, daily-wedded, the one without widowhood. How can sin defile a running river? It's good for a drink when a man's thirsty, it's good for a wash when a man's filthy, and it's good for bathing the god's images with; it says Yes to everything, never a No. Like her. Doesn't dry up, doesn't tire. Tunga, river that doesn't dry, doesn't tire.

The Supreme Soul is Father to some, Mother to some. Those who think of it as Mother always have their eyes on Mother's breast. It is a breast ever flowing with milk. Those who drink it can't take their mouth off that breast. They don't ask for other breasts. Those who think of it as Father, raise their heads and look at the Lord in his eye, and they are roused. They want to look and they want to see; they want to swallow the whole world. Can the hunger of the eye ever be quenched? I am one of those who drinks. In sleep, you too drink. When children drink they kick their mothers. But before your heroic passion to bend the world to your desires is born, should or shouldn't your belly be soothed a little first?

எங்கள் கிராமத்தில் இருந்த இறுக்கமான வைதிகத்தனம் எனக்குள் பல கேள்விகளை எழுப்பியது. கிராமத்தில் அப்போது ப்ளேக் நோய் பரவி இருந்தது. அதற்கு ஊசிபோட வந்த மருத்துவர்கள் ஹரிஜனச் சேரிக்குள் போக மாட்டார்கள். அதனால் அங்கு பலர் இறக்கும்படியாக ஆயிற்று... இரண்டாவதாக ஒரு சம்பவம். மிக அழகான ஒரு ஹரிஜனப் பெண் அந்தச் சேரியில் இருந்தாள். அவளுக்கும் அக்ரஹாரத்தில் இருந்த ஒருவருக்கும் நெருங்கிய தொடர்பு இருந்தது. கிராமத்திலும் அதைப் பற்றி வம்பு பேசுவார்கள். வம்புச் பேச்சுக்களை நீங்கள் காது கொடுத்து கேட்கவில்லையென்றால் நீங்கள் சிறந்த நாவலாசிரியர் ஆக முடியாது. அவளுக்கு ஏற்பட்ட "தொடுதல்" என்ற செயல் அவளுக்கு ஓர் உணர்வைத் தட்டி எழுப்பி இருக்க வேண்டும். ஹரிஜனச் சேரியில் பலர் ப்ளேக் நோயால் இறந்துகொண்டிருக்கும் போது, அவள் ஊரைவிட்டு வெளியே போய்விட்டாள். அவளுடைய பாலுணர்வு அவளுக்கு சாத்திரங்களால் மறுக்கப்பட்ட விடுதலையைக் கொடுத்ததாக நான் நினத்தேன். இதை அடிப்படையாக வைத்து 'தரங்கிணி'யில் எழுதிய கதைதான் பின்னர் சம்ஸ்காரா நாவலாக விரிவடைந்தது...

எங்கள் கிராமத்தில் இருந்த இறுக்கமான வைதிகத்தனம் எனக்குள் பல கேள்விகளை எழுப்பியது. கிராமத்தில் அப்போது ப்ளேக் நோய் பரவி இருந்தது. அதற்கு ஊசிபோட வந்த மருத்துவர்கள் ஹரிஜனச் சேரிக்குள் போக மாட்டார்கள். அதனால் அங்கு பலர் இறக்கும்படியாக ஆயிற்று... இரண்டாவதாக ஒரு சம்பவம். மிக அழகான ஒரு ஹரிஜனப் பெண் அந்தச் சேரியில் இருந்தாள். அவளுக்கும் அக்ரஹாரத்தில் இருந்த ஒருவருக்கும் நெருங்கிய தொடர்பு இருந்தது. கிராமத்திலும் அதைப் பற்றி வம்பு பேசுவார்கள். வம்புச் பேச்சுக்களை நீங்கள் காது கொடுத்து கேட்கவில்லையென்றால் நீங்கள் சிறந்த நாவலாசிரியர் ஆக முடியாது. அவளுக்கு ஏற்பட்ட "தொடுதல்" என்ற செயல் அவளுக்கு ஓர் உணர்வைத் தட்டி எழுப்பி இருக்க வேண்டும். ஹரிஜனச் சேரியில் பலர் ப்ளேக் நோயால் இறந்துகொண்டிருக்கும் போது, அவள் ஊரைவிட்டு வெளியே போய்விட்டாள். அவளுடைய பாலுணர்வு அவளுக்கு சாத்திரங்களால் மறுக்கப்பட்ட விடுதலையைக் கொடுத்ததாக நான் நினைத்தேன். இதை அடிப்படையாக வைத்து 'தரங்கிணி'யில் எழுதிய கதைதான் பின்னர் சம்ஸ்காரா நாவலாக விரிவடைந்தது...

நல்லதுக்கு நாக்கு அசையாதுப்பா, பாவத்துக்குப் பரபரக்கும்

A tentative, subtle sensibility is, some believe, an undesirable trait in the ruler of a nation.

Tata was also an inspiration to three other next-generation stars of Kannada literature, theatre and culture: U.R. Ananthamurthy, Girish Karnad and B.V. Karanth. It was only after I got to know them well later that I realised how profound Tata's influence had been on them during their formative years and how much they stood in genuine awe of Tata's pioneering intellectual and personal explorations despite their ideological differences with him. Among the trio, Tata was personally very fond of Ananthamurthy (1932-2014). When Tata was in Mysore, he would always drop in for a cup of coffee with Murthy. Basking in Tata's reflected glory, Prathibha and I too have benefited much from Ananthamurthy's incredible affection and charming erudition.